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First of all, I’ve realized that the FAQ and Bibliography for this blog are wayyyyyyy out of date. I know they’ve been linked to recently; please be aware that I need to overhaul them.
Also, I got a lot of comments on the racism post in particular; thank you so much to those of you who shared your thoughts. I’m mostly reading at this point, but I’ve really appreciated the insights people have provided. This is the sort of thing that makes putting this blog out there even more worth it.
So. On to the main meat of this post.
I recently read Coyote’s Council Fire by Loren Cruden. It’s a collection of interview questions with a variety of contemporary shamans and neoshamans, with each section opened by Cruden’s commentary on such issues as cultural appropriation and gender issues in shamanism and indigenous religions/cultures.
The first portion of the book is Cruden’s discussion on neoshamanism and issues of cultural appropriation. It’s by far one of the most balanced and thoughtful pieces of writing on the matter that I’ve read. While she acknowledges things like the romanticization of the Noble Savage, as well as the concept of privilege, she also makes a sympathetic argument for the need for non-indigenous people to develop shamanic practices that are appropriate for our own culture–not the cultures of our ancestors. A number of things she said resonated deeply; here’s a good example:
Caucasians [who practice non-indigenous shamanism] seem to be struggling in a betweenness. Those trying to transplant traditions from their European roots find their severance from the past frustrating. Those engendering new paths are mostly cobbling piecemeal structures out of eclecticism, and those seeking an integration of their cultural roots with their current life situations are contending with Native reaction and the difficulties inherent to such an evolution. It is an awkward phase needing both more sympathy and more useful questioning than it’s getting. (p. 23)
Yes. Nail. Head. You got it.
It’s no secret that I’m critical of the shortcomings I see in neoshamanisms in general, core and otherwise. Issues of racism and cultural appropriation, downplaying the potential dangers of journeying and other shamanic work, watering shamanism down into a milquetoast New Age pablum, core shamans claiming that core shamanism is “culturally neutral”–these things drive me up the wall, across the ceiling, and out the window. I don’t want people to stop practicing the way they practice, but I want to encourage mindfulness and discussion surrounding these and other issues.
However, I also admit that I can come down harder than I probably need to, not only on other practitioners, but also on myself. And a lot of that is insecurity. Nobody wants to be told they’re wrong. I know that no matter how carefully I tread, someone’s going to take offense to the idea that some white chick is practicing “shamanism”, and no amount of trying to explain what it is I’m trying to do will help. So I think sometimes I spend too much time worrying about whether some person on the internet will think what I’m doing is right, instead of being concerned with what I, anyone I do work for, and the spirits think is right.
I go back and forth on this. Sometimes I think it’s best to just leave other people to whatever’s going to happen, and if someone gets eaten by a grue while they’re out journeying, it’s not my problem. But then I also recognize that by not talking about something, I’m doing less to change it for the better (at least, my idea of “better”). So it’s not always easy to know what to say or do, when to say or do it, and at what point to quit.
But after reading that book, I do think I need to be more forgiving–most of all, of myself. This all stems from my own insecurity and projecting it outward. And that’s not good for anyone. So I think in addition to being honest about my potential shortcomings and flaws, I also need to be honest about my efforts and successes. And I need to be okay with where I’m coming from in all this, which is:
I’m a white American. I am not German, Czech, Austrian, Alsatian (woof!) or any of a number of other nationalities of my ancestors. I have never been in contact with any of these cultures or been to any of these lands, nor do I intend to change that. I have to start from the place where I am, the Pacific Northwest U.S. I intend to stay here. Which means that I need to work on creating and improving my relationships with the land and its denizens, physically and spiritually. This includes the human community as well as what people commonly think of as “nature”. Since I am not indigenous, I cannot assume that indigenous ways of relating to the land will work for me. So I’m on my own to a large degree.
I’m also convinced, by various experiences in my thirty-one years on this planet, that the world is alive in a way that most white Americans don’t see–I am an animist. And there are spirits who need me to do things for them, and also people in my community who need me to do things for them, and the manner in which these things are done often necessitates things like me going into the spirit realm (not physically, obviously) and certain ritualized practices designed to facilitate the necessary suspension of disbelief that will trigger appropriate psychological (and spiritual) states to get the job done.
But I am of a culture that does not have a set method of relating to the land other than as a commodity, and in which Christianity is the dominant method of engaging with spirituality, and other people are often competitors for resources. None of these suit me, and I will not shoehorn myself into something uncomfortable simply to be more culturally appropriate. So I find ways to recreate a “shamanic” role that fits this culture, but also answers my needs and the needs of those I work for.
Becoming a licensed counselor is one strategy, because it’s intermediary work and can integrate spirituality in some cases, but is acceptable in this culture for the most part. But that can’t be all of it. The need I have for mythos and ritual can’t only be limited to the carefully balanced parameters of ethics, competency and professional boundaries of counseling, even if I were to integrate a certain amount of core/neo-shamanism into it at some point down the line.
And that’s where a lot of the problem is. I work with animal and other nature spirits. I have been doing so for over a decade. But white American culture, however you want to define it, doesn’t have a set way of dealing with such animistic tendencies other than outmoded psychological diagnoses (“you’re all schizotypal!”) or a Christian (not THE Christian, mind you) opinion of “that’s evil”. There’s neopaganism, but that’s a huge umbrella, and there are plenty of controversies there, too. And, of course, there’s the plethora of animal totem dictionaries and related core/neo-shamanic material out there that shamelessly imitates indigenous practices without context or apology.
Those are my only choices? Unacceptable.
But I can’t just sit here and do nothing. Not when I know what needs to be done. Not when I have spirits (or, fine, figments of my psyche, if you want to see them that way) poking at me for attention as they have for over a decade. Not when I and others who are similarly rootless have a strong need for connection and ritual and mythos and meaning. Not when I am in a good place to facilitate these things for all of us, which can help heal the wounds and insanities of our culture which helped bring about a lot of the problems we (not just white Americans) are facing in the first place.
So I’m doing my best to find a particularly meaningful way to engage with the natural world (physically and spiritually), coming out of a culture that doesn’t possess existing ways to do so that satisfy me. It’s guaranteed that I’ll screw up sometimes, and that at some point I will always be doing something that will offend someone somewhere. So I do my best to educate myself about potential pitfalls, and act according to my conscience.
And that’s the best I can offer, which I think is pretty darn good, all told.
Today I led my first “official” group ritual as a practicing (neo)shaman. Brown Bear has been nudging me to try out some of the ritual techniques and practices I’ve been developing over the past few months to see how they’d work out, and s/he said s/he had wanted a ritual hirself, so this was a good opportunity. I put everything together pretty quickly since it’s getting into hibernation time, but it all worked out.
We ended up clearing out the living room, moving the dining table into the kitchen temporarily, and pushing the couches against the walls. Then the little table in front of the TV ended up doing double duty as an altar and place to keep my ritual implements when I wasn’t using them. Here are a few pictures (apologies to those on the LJ feed who don’t have the benefit of an LJ-cut for this):
The hide covering the altar is an old skin, possibly bear but not entirely sure, that was left on my porch at our old place–we think we know who it was. It’s incredibly old, just about falling apart, probably from somewhere in the early 20th century. The other hide, the bearskin in the foreground on the second picture, is my ceremonial skin–she was an oooooold rug I got at an antique shop over a decade ago. I removed all the rug stuff, and while she’s very delicate, some mink oil helped to rehydrate her. Still, she’s many decades old, and I have to be very careful with her.
There’s also a rattle made from a black bear skull and a deer leg bone that I use to call in the spirits, and a deerskin bag that holds some of my other Brown Bear items. The plate in the center has small Bear packets that would be given out during the ceremony. Leaning against the altar are my big drum, a small drum that was my starter drum but is now a spare, and the elk antler bells I made a while back. And the white fur is the wolf headdress and tail that I wear while journeying, as I journey as a white wolf. There’s also a very small bear statue on there, along with a packet of small bear fetishes leftover from making the gift packets for participants.
There ended up being seven of us total–me, Taylor, the three practitioners that I took on as students a while back, and who are now going off in their own unique directions with the material, and two other folks from the local pagan community who wanted to attend.
I began with rattling in the spirits that I wished to have in attendance, calling them each by the name they wished to be known by. I didn’t call in everyone, because not all the spirits would have been a good fit for this ritual. Black Bear also helped to let me know who to welcome. I then warmed up my drum, rubbing it with my hand and then with the beater. After that I called the horse spirit of the drum with a specific beat that I use.
Once that spirit came out of the drum, I began the journey drumming, and I asked the rest of the participants to drum with me to help me get to where I was going. I had journeyed to see Bear the day before to take hir a preliminary offering and to check in with hir about last details for today, but I didn’t want to make the assumption that s/he would automatically come to the celebration we had set up for hir. So I went with my bearskin spirit, and once we got to Bear’s den, I asked everyone to stop drumming since they had gotten me to where I needed to be, and to simply listen as I told what I experienced as it happened.
The bearskin spirit and I went down cautiously into Bear’s den, even though we had been there before. Bear was there, and grumbly because s/he was sleepy. I very carefully asked hir whether s/he would like to come with us to the celebration and to see the gifts for hir, and also to place hir energy/scent on the bear packets I had made. S/he grumbled some more, and then told me that if s/he was going to show up, I would have to dance for hir, wearing the necklace I had made for hir before. The bearskin spirit and I then retreated. I had been keeping the drumbeat slow and quiet throughout all this, trying to keep myself calm, but turning my back on Bear was frightening, and I fought to keep the beat slow and quiet as we went back up to the surface.
The horse of my drum carried me back as the participants all drummed and rattled again to help bring me back home. Then they drummed more as I carefully draped the bearskin over me, put the necklace on, and danced like a bear. It was odd, because I’m used to wolf dancing up on my toes (and I also walk on my toes as a matter of course), but bear dancing required me to stay on my heels. Plus the movement is much different, a larger animal, with a different heft of momentum.
And Bear did arrive, using the dance as a vehicle. I growled and whuffed and sniffed at the altar and the goodies on it–and the food people had brought, too. Once the dance was done, I talked a bit about my relationship to Bear, and also gave folks some time to interact with Bear on their own. Then we got to the food! I still held Bear inside me to an extent, and let hir taste the food through me. There were many good things–foccacia bread, and containers of fresh berries and grapes (which Bear loved). And I made cookies, too, with applesauce I made from scratch earlier this year and gave to Bear as yesterday’s offering. (Eating offerings in celebration is apparently a perfectly acceptable way to deal with the physical portions.)
Then once that was done, I thanked all the spirits for being there, most of all Bear, and we drummed for them a while, and I danced as I drummed. Then I rattled them back home, and saw the attendees out.
I got the permanent Brown Bear altar set up in my ritual/art room:
There’s the Bear bag, and also the assorted stone bear fetishes. There’s also a bear claw carved from horn that was offered by one person, and some sage and herbs offered by another, all of which will stay on the altar. And there are some spare packets from the ritual that will probably end up being gifted to people who could use a boost of Bear energy, as it were. No doubt I’ll add more stuff as time goes by, but that’s a good start. Incidentally, the table above it will be a Wolf altar, once the time comes for that. (The other hide is normally on my main altar, where I returned it after the ritual was done.)
Overall, I think it went really well. I was nervous as hell, but managed to keep myself focused on the ritual itself. The feedback confirmed that others enjoyed it, too. One of the things that concerned me is that in neopaganism group rituals usually involve a lot of participation on everyone’s part. The whole spectator thing is often considered to be “boring”, or so I had feared. But as a performance ritual, this seemed to work out really well.
The other thing I noticed was how quickly I got to my starting point with the help of everyone else drumming/rattling! It was like having a huge push behind me as the horse carried me there. Between that, and Bear’s den being very close to my starting point, plus it being a pretty straightforward, mostly pre-arranged task, the ritual itself didn’t last too long, under a half an hour [ETA: the portion prior to the food, I mean]. But it was strong, and I know I’m on the right track with this. There’s some fine-tuning that needs to be done, and things will get better with experience, but for a first time out, I’m really pleased, and everyone else (including Bear) seemed to agree.
I’m continuing to refine my ritual structure. If you look at the very early posts in this blog, you’ll note that my practice was originally pretty heavily influenced by my background in generic Wicca-flavored neopaganism; my first six months involved a directional/elemental approach to revisiting the basics to get some grounding, and to establish something of a regular focus. I’m really trying to get away from that. I can’t completely start over from scratch without tossing out all the valuable things that I’ve learned and developed over the years, but the past two years have involved a lot of reassessing what of my previous practice was something I wanted to carry over into my shamanic work, and what was simply something that no longer worked for me.
Since the very early time of my practice, I’ve done a fairly typical circle-casting, greeting totem animals I associated with the four cardinal directions–Gray Wolf at North, Brown Bear at West, Red-tailed Hawk at East, and a variety of animals, most recently Red Fox, at South. Along with these directional totems came the standard neopagan, derived from ceremonialism and old grimoires, elemental and other correspondences. And for years, that sort of abstracted structure worked pretty well.
However, now I’m really interested in creating a practice based on my immediate experiences and environment. Granted, to an extent there are still some things that don’t quite fit that model; for example, I’ve still never met a gray wolf in the wild, and my only experience with elk has been nearly getting run over by a pair of them in a dark field at night. My totemic work nonetheless is something that is still central to my path, and I’ll still continue to work with totems whose physical counterparts I don’t have much direct experience with, even as I increase my work with those whom I have, such as Scrub Jay.
But in thinking about how I want to structure formal rituals, I find that the cardinal directions don’t really have much in the way of personal meaning, and the totems I associated with them were mostly arbitrarily drawn from early neoshamanic readings, other than the South totem, who has always represented the change in my life at the time. Or, rather, it’s the concept of the directions themselves that don’t really resonate with me now that I’m doing more shedding of rote correspondences.
What is important to me are the natural landmarks and other phenomena found near the physical location where I am doing a ritual. For example, at home I have the Cascades to the east of me, the Columbia River to the north, Johnson Creek to the south, and the Pacific Ocean to the west, all at varying distances. And that’s not even including the urban spirit of Portland and all that includes.
So I’m thinking that what I’m going to do is focus on, prior to the ritual, familiarizing myself with local landmarks surrounding the place where the ritual will happen. At home this won’t be an issue, but if I do any traveling, it’ll necessitate some research, as well as introducing myself to the Land itself, and seeing if any of the spirits in particular request/require acknowledgment or permissions. It seems more appropriate than simply greeting fairly generic directions, though it also takes more work (and some people may prefer the quicker broad-brush “spirits of the North, etc.” I’m not even thinking the actual directions they’re in in relation to me would be all that important in and of themselves, other than as a note of orientation (what if the biggest nearby body of water is to the traditionally airy east, not the watery west, for example?)
The thing I need to remember, as a final thought, is that this path is of my own creation. If I want to do it properly, I need to be deliberate about it, and have good reasons for what I do and why. There’s a lot of freedom in being able to create one’s path essentially from scratch, but there’s also the lack of inherent checks and balances that normally come from working within an established path, or developing with a group. I was talking to someone I met today at the Esoteric Book Conference about how I have people that I trade notes with and go to with questions. Sometimes the practices these people engage in resonate strongly with me. But I don’t just copy what they do and say I’m doing the same thing. Ultimately there’s a lot of “me” in what I’m creating, and if I just took things whole-cloth from others without really considering why I adopted those things, and whether they really fit for me, then I’d be doing everyone a disservice.
Thus it is that I’m rethinking the whole circle-casting-inspired, generic-correspondence-laden approach to opening a ritual that I’ve been used to, and trying to come up with something that better fits this thing that I’ve been putting together formally for two years now.
Eeep. So this was a little later than “tomorrow”. But better late than never.
So I didn’t really get a chance to talk about the big OMGSPIRITUALEXPERIENCE I had when I was out on the wilderness therapy (WT) retreat. One of the tools used in WT is the “solo”, which is basically the really short, really watered-down version of what non-indigenous people assume to be a “vision quest”, though the WT people I was with were well aware of the cultural issues, etc. Anyway, a solo happens late in a WT experience (which generally will take anywhere from a few days to a couple of months, depending on the program). It’s long enough for the individual person to have had a lot of experience not only with practical wilderness skills and teambuilding, but also to reflect on the problems encountered both in the backcountry, and in the setting that person left behind. The solo itself is where the person gets left in a particular spot for a matter of a few hours to a few days to have that time to hirself for reflection. After, there’s a period of time for reintegration back into the WT group, followed by transition back to the life left behind.
My solo was only a few hours, appropriate for a four-day retreat. We hiked up West Hardy Ridge, going about three and a half miles one way, with roughly 2,000 feet elevation, at a pace of about 3mph average. It’s rough, rocky terrain, especially higher up on the ridge, so it wasn’t easy going. In fact, it’s the toughest hike I’ve done to date; we didn’t stop for breaks, and my pack was about a fifth of my body weight since I took a lot of water to account for the 90+ degree heat.
Honestly, there were a few times where I seriously considered just sitting down on the trail and not going any further. I’m in good physical condition, but the many factors wearing at me combined to create a really tough challenge. I have a tendency to get frustrated when things go beyond a certain level of difficulty. But I did recognize that I was getting frustrated, and I was able to take a step back and observe myself in that frustration–and I was able to tell myself that it would pass, and that I had a goal worth going for. So I worked through the frustration, while acknowledging that I felt it, something nearly unprecedented for me (and also an important step in my Elk work).
We made it to the top of the ridge, and we were then escorted to our individual spots. I ended up getting a really choice one, a rock slide overlooking the Columbia River, surrounded by small conifers and underbrush. Granted, the rocks were all small, to the point where I really had nowhere comfortable to sit, and I had to secure my gear to keep it from sliding down the ridge. But other than that? Excellent place.
I took a little time to settle in, getting some water and food, and letting myself rest. Then I took in my surroundings in brief, just to get some orientation for where I was. My clearing was about fifteen feet wide, and the slide itself was roughly fifty feet long from the top of the ridge to where the brush began again.
Then I started thinking about how I should spend my time there. Should I do work with Bear, who had been wanting my time and attention? I’d brought my drum, after all, since it’s not heavy at all and hooks onto my pack nicely. Should I meditate? Should I try talking to the Land? I tried for the lattermost option, opening myself up and expecting a dialogue. Instead, the Land simply kept telling me to look at the plants. So I did. Though I didn’t know most of them, I took the time to study them in detail, how they grew together in layers from the ground up, and how I was surprised by how many deciduous trees there were mixed in there. Then I looked at the stones around me, and the fallen logs. And then I noted the animals, who are normally the ones I notice first.
First came the flies–not biting flies, thankfully, but sort of housefly-types. At first I shooed them away when they landed on my skin, and they persisted. But then I saw that what they wanted was my sweat–there wasn’t any water nearby, so moisture must have come at a premium on that hot day. So, exercising patience again, I let them land on me and drink their fill, even though it tickled, and there was part of me conditioned to feel revulsion at having “dirty” flies touching me. But once they were done, they left me alone for the rest of the time.
Much of my company was flies, a few spiders and other arthropods. However, I ended up with an awesome spot for birdwatching. I startled a scrub jay who was about to come in for a landing on a tree next to me, but then thought better of it after seeing me. There were some swallows (not sure of the exact species) flying overhead, and of course I heard the occasional raven. Later on, a quartet of turkey vultures came flying overhead, harried by a peregrine falcon (the falcons nest nearby on Beacon Rock). And then at one point I heard the “keeeeeer” of a bald eagle, and was fortunate to stand up quickly enough see a mature adult cruising parallel with the river, fifty feet away at the most!
What I realized in all this is that I saw so many things I would have missed if I hadn’t sat down to be patient. I have a tendency to be an impatient person, hence my common frustration. Being out in the woods like that, settling down quietly for a space of hours, showed me one of the many rewards of patience. In fact, this was a really good trip for Elk work in that vein. I had ample opportunities to experience the natural challenges associated with being in the wilderness and to face my own behavior patterns that came up as a result. And I came away with some good lessons.
I also actually got to do my first sort of “official” shamanic work on behalf of others. I know the human-based portion of my shamanic work has largely focused on myself and making myself a better vessel for this sort of thing, but I’m starting (finally!) to get to the point where I can do work for other people. It wasn’t anything too elaborate; one of the instructors for the course asked me to drum as part of the preparatory ceremony before we started out on our hike. (Ecopsychology doesn’t equal animism, but ecopsychologists do strongly draw on animistic practices in a secular context, such as the role of ritual.) So I very briefly explained the importance of my drum and what I was about to do, and told people that I would be calling on Horse, Deer and Elk, and that they were welcome to ask any/all of them for their guidance and protection on our “journey”, such as it was. And then I drummed while one of the instructors smudged all the participants with sage picked in eastern Oregon before we got going.
I’ve done some work since then, but I’m not ready to talk about it just yet. Needless to say, things seem to be evolving more as I’m coming back to my practice more actively. But my wilderness therapy excursion was a definite turning point.
I just spent the past four days in the woods out at Beacon Rock State Park for a wilderness therapy intensive for grad school. It was incredibly rejuvenating in some ways, and very challenging in others. However, I have a much clearer view of what wilderness therapy is, why it isn’t just “wilderness boot camps” like the media portrays (even though many of the teenage participants are there under duress, mainly because it’s a last resort to keep them out of jail/alive–which is a tough controversy we discussed), and how I as a therapist-to-be can incorporate elements of it into my practice as well as help clients figure out whether it may be a viable option for them or their children.
Where a boot camp mentality deals with strictly regimenting teenagers to challenge them through tough hierarchies, rigid scheduling, and pressure to conform to authority, what we learned about are ways to use the challenges that naturally come up during long-term hiking and camping as parallels to challenges the kids face in everyday life. It’s a matter of waiting until the individual participant hits a point where they need support, offering that support, and helping them to learn a better solution of how to deal with challenging situations than what they’ve been doing. They also learn the value of working with others, not through being ordered to do so, but because cooperation helps everyone involved.
We actually incorporated a few of the more common teambuilding techniques in our intensive experience. One of the most important ones for me was meal preparation. We were divided up into three teams of four (twelve students) and each team cooked one of the three meals each day. In order to get it done efficiently and with the limited gear we had, we had to work together–not as one leader telling the rest what to do, but as a quartet working together, adopting or delegating tasks as needed to get things done. There was no competition between the groups (well, other than a round of rock, paper, scissors to determine who did what meal), just shared appreciation for the work that went into the meals. There were other exercises, but this seemingly simple daily ritual really helped to demonstrate to me the difference between being ordered to do something, and doing it for mutual shared benefit and the pleasure that comes from it.
Anyway, there was a lot more to the formal educational portion of the experience, but I wanted to explore a few things that happened that are relevant to the spiritual aspects of what happened. This is one of two posts that will cover that.
This one deals with a drawing that I did as a bit of art therapy in one of our exercises. We were asked to draw the various influences–media, cultural, spiritual, experiential, etc.–that contributed to our understanding of the word “wilderness”. I ended up drawing an open book near the bottom of the page. Above it there were pictures of lots of wild animals, wolves, elk, foxes, etc., and lots of trees and ferns. Below the book, in a very small space, were the small animals I had encountered a lot in my childhood and beyond–songbirds, snakes, rodents, etc.
What this spoke to was my actual experiences with wilderness, which aren’t very many. I grew up in a family that didn’t hike or camp. And since I didn’t have much in the way of friends growing up, I didn’t really have anyone to take me out to the woods with their families. As for Girl Scouts? Forget it. My troop leaders’ idea of “camping” was having us all sleep in sleeping bags on the floor of an old commercial bakery, where the only wildlife was the cockroaches. So this led to a life completely devoid of camping until my twenties. Seriously.
Living in the Pacific Northwest has made me really self-conscious of this fact. A lot of people here are avid hikers and campers, and not just the kind that park a camper somewhere and walk down the paved road in the middle of the campground. We’re talking through-hikers on the Pacific Crest Trail, and those who can take a single backpack into the woods and stay for a few days, no problem. I really envy them, though people have been really awesome about helping me get up to speed.
Anyway, one thing that I realized as I was making this drawing was that I got my early conception of the wilderness primarily from books. As a child, I must have read Jack London’s White Fang and The Call of the Wild countless times. London, of course, described the Arctic regions in very stark, manly-man, eat or be eaten terms. So that informed a lot of my understanding of wilderness growing up–which just made me even more attracted to it, especially since I mainly had yards and open lots as my substitute for wilderness (and which I still found endlessly fascinating).
And as I got older, and I continued to have really limited access to anything but generic suburbs, I found more and more that I formulated my understanding through books. In a lot of ways being a nerdy little bookworm helped me out a lot. However, I often substituted the map for the territory to the point that I often didn’t realize the difference. I ended up with a lot of abstracts based on not a lot of actual experience.
In some ways I wonder how much my spirituality is based more on the abstracts I’ve constructed. As I’ve finally been able to start fleshing out my experiences, it’s been sobering to see just how much I haven’t been in contact with the natural world. My increased exposure has changed my spirituality quite a bit. I’m finding more ways to ground my beliefs in my experiences, a good example of this is more work with local totems like Scrub Jay. And admittedly I’m pretty embarrassed about the fact that I’ve never seen my primary totem, Gray Wolf, in the wild, even if it’s mainly because I haven’t been in places where I’ve had that opportunity open to me.
I don’t think it’s a matter, though, of scrapping everything I’ve created. Even the abstract bits have helped give me a personal mythological structure to work with. Like my current Elk work. I haven’t met an elk in the wild, either, other than the two that nearly ran me over in a field back in June. But it’s helped immensely, as my next post (when I’ve time to write about it) will explain.
But I do think that I’m going to be spending more time grounding my spirituality in the Nature that it’s supposed to be based in. Neopaganism is full of abstractions, which just helped me to further distance myself from the source of my spirituality. (When you have people who worship deities of natural phenomena who claim they aren’t practicing a Nature-based religion, that should say something to someone, somewhere.) I think, perhaps, that therioshamanism has been in part a way for me to get that groundedness, even if I didn’t consciously realize it until recently. I’ve always enjoyed the outdoors, and I’ve observed principles of my spirituality at work in it (and vice versa) but I think now I’m trying to make the distinction between the spiritual and the physical less…well…distinct.
More tomorrow.
I’ve recently started working with Elk for help with emotional regulation. I’m working through some of the most deep-seated issues I have, and needless to say it’s been a real roller coaster–only not as much fun for me and those around me. Now, just out of curiosity, I did check a few totem animal dictionaries out of curiosity to see what Elk had taught other people, because s/he wasn’t who I would have expected to help me with this particular effort. I didn’t find anything specifically on healing psychological aches and pains, though I did find some emphasis on community involvement and intense emotions. This isn’t surprising, given the herd formation (particularly of females) and the aggression of bull elk during rutting season.
But then I found that I was really trying to come up with a label for Elk. Was Elk my emotional totem? My heart totem? My psychological health totem? My working through depression and anxiety totem? And I realized just how limiting a mindset that really is. Having been neopagan for over a decade, I can look at countless examples of books and other sources that treat not only totems but also deities and other beings as pigeonholed, categorized, and neatly shuffled into place, like so many correspondences. I even have heard plenty of pagans talking about which deity or totem or spirit to “use” for what purpose. Yes, different beings have their bailiwicks, but there’s almost no talk of the individuality and personal evolution of the spirits.
I decided I had to stop myself from doing was trying to put Elk into a category. I have the habit of thinking of Brown Bear as my healing totem, Whitetail Deer as my dream totem, and so forth, because those are the main ways they’ve interacted with me thus far. But I also know they’re not limited to these things, especially as I begin journeying again, and as my shamanic practice has deepened my relationships with them.
And that’s really one of my biggest complaints about the dictionaries–they unnecessarily limit our perception of what different totems can do, to the point where it almost becomes plug-and-play totemism. It’s a bad habit I need to get out of, myself. Totems are individuals; yes, they’re archetypal in nature, but archetypes continue to be shaped by the changes in what feeds and becomes them. For instance, our relationship as humans to elk as animals, as well as symbols, has changed over time, and from culture to culture. It doesn’t mean that older observations and relationships go away; they simply are joined by newer ones. And that all goes into the continuing evolution of Elk as totem. It’s that way for everything and everyone–we shape the world and the world shapes us, even if that shaping varies depending on the nature of the individual beings involved. Totems aren’t physical human beings or even physical animals, and to treat them as such is inaccurate.
At the same time, totems and other archetypal beings aren’t labels. Yes, it can be useful to have some shorthand ideas for casual discourse among totemists and others. But as I’ve maintained for years, what a particular totem tells me may not be what that totem tells someone else, and it’s ridiculous to expect that everyone will get the same message. Part of why I avoid going to dictionaries when I get a new totem or other animal spirit in my life is because I want to get to know them on our own terms, not bias myself by seeing what others had to say. Yes, I went and checked up on Elk in a couple of dictionaries, but that was after we’d already established some form of relationship, and I went in with curiosity, not seeking answers.
So I’m going to continue de-conditioning that tendency to say “Bear is the healer, Deer is the dreamkeeper” because it’s too limiting, both for them and for others–as well as myself. It’s a really bad habit, and I suggest my readers who work with totems in a neopagan/neoshamanic sense take a look at similar patterns in your own views of the totems and other spirits you work with.
Taylor and I went out to the coast today. Our main destination was the trail to Drift Creek Falls, near Lincoln City. It was a lovely hike, and we made sure to detour up the North Loop to the old growth forest there.
Most of the forest, though, is newer growth, recovering from clearcutting in the timber industry. It was very easy to tell when we segued from the new growth to old growth. The most obvious sign, of course, was that the trees were much bigger, and spaced further apart. However, the underbrush, with multiple species of ferns, younger hemlock trees, salmonberry, and other smaller plants, was more varied than in the newer growth. The entire forest had a more completed look to it, more balanced to the eye. Conversely, the new growth had a bunch of trees mostly of the same age (no more than a few decades), a mix of hemlock and birch, and the undergrowth was mostly thick with ferns and other low-growing plants, and didn’t have a very well-developed middle layer with small trees.
On our trip down, I’d had a pretty rough day emotionally. I’ve been starting to wrestle with one of the deepest-seated pieces of bad conditioning in my head: perfectionism. The very short version of this is that I am incredibly hard on myself and push myself to reach impossible standards as a defense mechanism against criticism. I grew up with a lot of abuse from peers, and have continued to encounter people in my adulthood for whom it’s perfectly acceptable to emotionally abuse another person under the guise of being rightfully angry for some wrong that was done–even unintentionally. (It’s a pattern I’ve fallen into myself, but that’s a story for another time…) Anyway, what’s happened is that I learned to try and avoid this abuse of power through self-criticism, essentially trying to make an offering of emotional self-abuse in an attempt to placate anyone who might have been affected by a mistake I made, even one that was accidental. I just assumed that it was acceptable for others to react violently and aggressively when angry, disappointed, or frustrated, never mind the effect it had on me. Shouldn’t I be hurt, since I was the one who fucked up? Don’t we already live in a punitive society anyway, and doesn’t this fit that?
It’s only been recently that I’ve been coming to accept just how unhealthy this is all around, not just the coping mechanism I’ve adapted, but the abusive behavior in people in general. In the former, it’s a matter of harming the self emotionally for unnecessary reasons; my partner S. made the point that instead of tearing myself up, I need to be my best ally, since I have the most invested in my well-being. Therefore, I need to not be so mean to myself. And with the latter, the punitive behavior in others, just because a particular behavior is common doesn’t make it healthy. If I’m screwed up due to others’ revenge-seeking, and using others’ mistakes as an opportunity to blow off unrelated steam, or to otherwise ignore the effects their “righteous” anger has, I can’t be the only one with such scars.
And I was thinking about all this as I was hiking through that forest today, starting with the young growth, and then looping back into the old growth. I identified with the forest as I walked; here are the parallels:
–My emotional health and well-being is like the trees and other plants in the forest. They can be damaged, but the healing takes time, and more damage takes more time to heal. The most substantial parts of the forest, the trees, take the longest to recover.
–The demand for wood products, beyond what can be healthily supplied, is analogous to the demands of other people for emotional response from me beyond what is healthy for me to give. Forests are resources that can be sustainably drawn upon; so are emotions. Take too much, and you cause imbalance.
–Therefore, clearcutting the trees to maximize the immediate profit at the expense of long-term forest health is analogous to my tearing myself apart emotionally to procure a seemingly acceptable offering in the moment at the expense of my long-term emotional health.
–The young growth forest is analogous to the part that grows back to an extent, but historically has periodically been clearcut over and over again to make offerings to meet external demands. The old growth forest is the core that reminds me of what it was like to be emotionally healthy, and what I can be again, given enough time.
I can put the emotional clearcutting to a stop. But it will take time beyond that to allow the forest inside to regain old growth status. I looked at the young part of the forest today, and I saw that it was just beginning to really remember what how to be a forest; hopefully it’s protected now, since it’s a popular place to hike. The old part of the forest contained enough seeds of pioneer species to recolonize the land that had been ravaged by the timber industry and help the growth start anew. And I have, at the core of my being, memory of what it is to be healthy and whole. The pioneer species may not be as sturdy or long-lasting as trees, but they pave the way. As long as I respect my emotional space and give it the time it needs to recover, I can move beyond that disruptive, harmful pattern of emotional clearcutting.
